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DEHUMANI2ATION                         39

is  the  dehumanization  of Christianity.    This
mode of thought discovers in the creative world
only sin and powerlessness.   There remains a
fervent faith in God, but in a God absolutely
transcendent, separated by an abyss from the
world and from man.    The image of God in
man is shattered.   The Word of God is the only
connection between God and creation and for
man there remains only the possibility of hearken-
ing to God's word.   Here we glimpse the influ-
ence of Kirkegaard in a different direction.   Just
as is the case with Heidegger, Karl Earth's world
and his humanity are godless, but God remains.
This is a passionate reaction against humanism
in Christianity which has resulted in a degrada-
tion or even a denial of man.   Thomism, so
powerful in the Catholic wodd, seeks to main-
tain a Latin balance and equality;   it remains
optimistic, and we discover in it elements of that
old humanism which dates back to the medieval
renaissance.   In Thomism man is not denied, he
is merely diminished:   man is regarded as an
insignificant being, possessing neither real free-
dom, nor creative capacities; he is a second-rate
being.   Thomism is also a reaction against the
humanism of our modern age.   It also contains
elements of dehumanisation hidden behind the
conflict with all modernism in religious  and
philosophical thought.   But most powerful of